THE BAGUETTE AND THE FRENCH REVOLUTION

   

                                              

                                                                               

THE BAGUETTE AND THE FRENCH REVOLUTION  

A  boulangerie is a French bakery that, by law, must make its bread from scratch on-site. A boulanger bakes mostly bread, with the baguette as the bestseller, alongside ; pain de campagne, boule, croissants, and pain au chocolat. He bakes so many baguettes because the French eat them fresh every day with nearly every meal; they go stale quickly, and at about €1 each they are an affordable daily habit. Moreover, as per the baguette de tradition, it must be sold the same day it is made. So, bakers produce fresh batches in the morning and late afternoon to meet the constant demand from people stopping by before lunch and after work.

The 'baguette de tradition française'   is not merely bread. It is a 65-cm manifesto. By French decree, it contains only four ingredients: wheat flour, water, yeast, and salt. No additives, no shortcuts. That legal purity is itself a post-Revolution inheritance. The French Revolution declared bread a right, not a privilege. Before 1789, the price, weight, and colour of bread were rigidly tied to class: white for the nobility, known as ,pain de luxe,  and dark maslin for peasants. When the people stormed the Bastille on 14 July 1789, they were also storming the boulangeries where flour hoarding had doubled bread prices. “Let them eat cake” may be apocryphal, but the rage behind it was caloric.

The legend says Napoleon ordered a slim bread that soldiers could carry in their trouser leg. The long, thin baguette we know today became common much later, around the 1830s, but laws governing its preparation, size, and ingredients were formulated in 1920. Previously, most people ate large round loaves called  miche or pain de ménage.

In France, bread was everything. At the time of the French Revolution, the average worker in Paris spent 50–80% of his wages on bread alone. When the price rose, families went hungry. People could not afford it, and it became a minor cause of the Revolution. There were reasons for this essential commodity becoming expensive. Repeated bad harvests , rain and hail  had ruined wheat crops resulting in less flour and higher demand. Some millers and bakers hoarded grain to sell later at higher prices. And when even bread became beyond reach of common masses , anger boiled over in the streets of Paris. On 5 October 1789, thousands of women marched to Versailles chanting “Bread!” and brought King Louis XVI back to Paris. Historians call this the “March of the Women” or the “October Days.” It showed that hunger could move crowds faster than any political speech.

The baguette is so popular in France because it is woven into daily life: bakeries make it fresh twice a day, the law protects its simple four-ingredient recipe, and at about €1 it is affordable for everyone. Its crackling crust and airy crumb pair with everything from cheese to soup; it is easy to tear and share, and buying one warm under your arm is a ritual that feels like home. Named UNESCO Intangible Cultural Heritage in 2022, the baguette is not just bread; it is a symbol of French pride, trust in craftsmanship, and the small, shared moments that hold society together.

(Avtar Mota)

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WOUNDS OF THE SOUL ARE NEVER ERASED: THEY REMAIN BURIED

                                        

WOUNDS OF THE SOUL ARE NEVER ERASED: THEY REMAIN BURIED.

(Photo  Avtar Mota )

You can patch up. Forgive. Hug. Move on. But the wound doesn’t leave.  It goes underground. Buried, not erased. Everything looks normal on the surface.  Yet in a quiet moment, a word, a memory: it aches again. 

People whom you trust may also teach your soul where it can bleed. And some scars, you carry; not because you’re weak,  but because you once let someone that deep.

( Avtar Mota )

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BOOK REVIEW : THE WAVES OF RESILIENCE ( THE STORY OF RADIO SHARDA )

                                                 

                     

 

Review of the book “The Waves of Resilience: The Story of Radio Sharda”  ….Edited by Ramesh Hangloo

The Waves of Resilience: (The Story of Radio Sharda), edited by Ramesh Hangloo and published by Pir Panchal (CESES) Organisation, is a deeply evocative and intellectually grounded contribution to the discourse on cultural survival, memory, and identity in exile. Priced at Rs 499/-, the volume (190 pages ) brings together 29 essays that collectively document the history, creation, and far-reaching contribution of Radio Sharda, a pioneering initiative dedicated to the preservation of the Kashmiri language and culture in the aftermath of the forced displacement of the Kashmiri Pandit community from Kashmir. This volume must be read not merely as an institutional chronicle but as a layered cultural text that captures the anxieties, aspirations, and resilience of a community negotiating its identity under conditions of prolonged exile. It stands at the intersection of historiography, cultural studies, and memory discourse, offering insights that are both academically significant and emotionally compelling.

Editorial Vision and Structure

As editor, Ramesh Hangloo demonstrates a clear and purposeful vision. The decision to compile 29 essays from a wide spectrum of contributors ensures that the narrative is neither singular nor reductive. Instead, it unfolds as a polyphonic account, enriched by the diversity of voices and experiences represented within its pages. The contributors include distinguished figures from the Kashmiri Pandit community, such as Dr K L Chowdhary, Vijay Bakaya, Prof. B.L. Zutshi, Pran Kishore Kaul, Arvind Gigoo, Prof. A.N. Sadhu, Prof. R.L. Shant, Ashok Ogra, and Dr R L Bhat, among many others. Their collective engagement lends the work both intellectual depth and cultural authenticity.

The essays are thoughtfully curated to trace the evolution of Radio Sharda, from its conceptual genesis to its emergence as a vital cultural institution. At the same time, they situate this journey within the broader historical context of displacement, thereby linking the story of the radio station to the larger narrative of the Kashmiri Pandit experience.

Radio Sharda: A Living Archive of Culture

At the centre of the book lies the remarkable story of Radio Sharda. Established as a community radio initiative, it has grown into a powerful medium for cultural preservation and dissemination. The essays collectively underscore its role as a living archive, one that not only records but actively produces culture.

Radio Sharda’s programming, which spans music, literature, oral traditions, religious discourse, and contemporary issues, serves as a vital conduit for the transmission of cultural knowledge. In exile, where traditional modes of cultural transmission are disrupted, such a platform becomes indispensable. It recreates, in an auditory form, the shared spaces that once existed within the homeland. The emphasis on the Kashmiri language is particularly noteworthy. Language, as the contributors repeatedly highlight, is not merely a tool of communication but a repository of collective memory. By prioritising Kashmiri in its broadcasts, Radio Sharda performs a crucial function: it ensures that the language remains alive, relevant, and accessible to future generations.

Ramesh Hangloo and His Team: An Extraordinary Contribution

The book foregrounds the extraordinary efforts of Ramesh Hangloo and his team. Their work on the ground represents a rare and commendable example of community-driven cultural preservation. In an era where displacement often leads to cultural dilution, their initiative stands as a powerful counterpoint.

As per the essays, Hangloo’s vision has been both pragmatic and deeply rooted in cultural consciousness. He recognises that the survival of a community’s identity depends not only on remembering the past but on actively engaging with it in the present. Through Radio Sharda, he has created a platform that enables such engagement, fostering a sense of continuity despite the rupture of exile. Equally significant is the collective effort of his team. Their contributions, spanning programming, content creation, technical management, and outreach, are integral to the success of the initiative. Theirs is a labour of commitment, sustained over years, and marked by a profound sense of purpose. Their efforts remain praiseworthy on all fronts for promoting, preserving, and ensuring the continuity of the language and culture of a community under severe stress following their forced exile from Kashmir.

Themes of Memory, Identity, and Resilience

The book's thematic core centres on memory, identity, and resilience. The essays engage with memory not as a passive recollection but as an active process of reconstruction. In exile, memory becomes a site of resistance, a means of asserting identity in the face of displacement. The contributors also explore the challenges of intergenerational transmission. The younger generation, growing up outside Kashmir, often finds itself distanced from its cultural roots. The book addresses this concern with sensitivity, emphasising the need for deliberate efforts to bridge this gap. In this context, Radio Sharda emerges as a crucial mediator, facilitating the transmission of cultural knowledge across generations.

Resilience, as the title suggests, is the overarching theme. The story of Radio Sharda is, in essence, a story of the resilience of a community that refuses to relinquish its cultural identity despite the adversities it has faced. The essays collectively celebrate this resilience, while also acknowledging the challenges that accompany it. The essays collectively examine the pivotal role of Radio Sharda as a cultural and emotional lifeline for a displaced community grappling with the trauma of exile. Rather than being merely a broadcasting platform, Radio Sharda is portrayed as a unifying force that responds to the aspirations, anxieties, and identity needs of a community under severe stress.

A dominant theme across the essays is the preservation of cultural identity through various programmes like Vangij-Vor, Aaradhana, Safar Zindagi Hund, Meiyan Kasheer, Aash Pagahitch ( a programme for children ), Orzuv /Health Programme and many more programmes. Through programmes in the mother tongue, the radio station sustains linguistic continuity and safeguards traditions that risk fading in displacement. Contributors emphasise how hearing familiar voices, idioms, and music recreates a sense of home, even in exile. The essays also highlight Radio Sharda’s role in psychological healing. For a community marked by loss and dislocation, the station provides comfort, solidarity, and a shared emotional space. It allows individuals to express grief, resilience, and hope, thereby reducing isolation and reinforcing collective belonging.  Radio Sharda, located at Lower Buta Nagar, TRT Migrant Camp, Jammu (181121; Tel: +91 191-2597806), broadcasts on the FM band at 90.4 MHz, covering Jammu city and its surrounding regions. Beyond its terrestrial reach, the station is readily accessible worldwide via online streaming on TuneIn (Radio Sharda 90.4 FM). Over the years, Radio Sharda has cultivated a dedicated listenership among the Kashmiri diaspora, extending its cultural and community presence not only within Jammu but across different parts of the world.

Conclusion

The Waves of Resilience: The Story of Radio Sharda ultimately stands as an important contribution to the documentation of cultural perseverance in exile. By bringing together diverse voices across its essays, it not only chronicles the journey of a community radio initiative but also situates it within the broader context of identity, memory, and displacement. While the volume foregrounds the efforts of Ramesh Hangloo and his colleagues at Radio Sharda, it does so in a manner that underscores the larger significance of collective cultural action. The book demonstrates how sustained, community-driven initiatives can play a vital role in safeguarding linguistic and cultural heritage under conditions of rupture.

Overall, the collection portrays Radio Sharda as far more than a medium of entertainment or information. It emerges as a symbol of resilience and continuity; a community-driven institution that nurtures identity, fosters cohesion, and helps displaced people articulate and sustain their aspirations in the face of enduring adversity. In this sense, the work extends beyond a commemorative account; it serves as a reflective record of resilience, illustrating how media, memory, and community engagement intersect to sustain a living cultural legacy.

(Avtar Mota )

PS

                                                  

“The Waves of Resilience: The Story of Radio Sharda” was formally released by Lt. Governor Shri Manoj Sinha at a widely attended function in Jammu on 28th April, 2026. The event was organised by Ramesh Hangloo, Founder and Director of Radio Sharda, along with his dedicated team. Speaking on the occasion, the Lieutenant Governor lauded the commendable efforts of Radio Sharda in preserving and promoting the language, culture, and heritage of the exiled Kashmiri community. He emphasised the importance of such initiatives in keeping cultural roots alive despite displacement. The book chronicles the inspiring journey of Radio Sharda as a cultural lifeline for the displaced community, showcasing resilience, identity, and the power of community media.

 

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THANK YOU, RADIO SHARDA,JAMMU

                                            

                                             

                                        

            

                                        

THANK YOU RAMESH HANGLOO JI AND HIS DEDICATED TEAM AT RADIO SHARDA.

( Photos. Kamal Kishen Ganju)

It was a great programme . His Excellency spoke with, grace ,dignity and empathy. His body language matched his words. Thanks Ramesh Hangloo  Ji for organising and executing this Great Event. It was nice to see His Excellency donning the traditional Pheran and Dastaar.The book released by Radio Sharda conveys true  story about the efforts of Ramesh Hangloo Ji and his team towards  preserving, protecting and ensuring continuity of  the language and culture of a community under severe  stress. Thanks Ramesh Hangloo Ji for providing me a platform to present my two books to His Excellency before reading the Vote of Thanks.I concluded the Vote of Thanks with this couplet:

”Sarv-o-saman bhi, mauj-e-naseem-e-sahar bhi hai

Aey gul tere chaman mein koi chasm-e-tar bhi hai?

Duniya sune to qissa-e-gham hai bohot taveel

Haan tum suno to qissa-e-gham mukhtasar bhi hai……."

My English translation is this :-

(There is the graceful cypress, 

Fragrance of  jasmine flowers too , 

And the soft morning breeze too.

O flower,

look around,  

There sits a  person with tearful eyes in your garden as well ?

If the world listens, 

The tale of our sorrow is very long;

But  , yes, should  you listen,

 it becomes brief as well.)

(Avtar Mota )

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BHAGWAD GITA AND THE CHARACTERS CREATED BY ALBERT CAMUS

                                                                             

                                                ('The Stranger' Portrait of Albert Camus by an artist  )

BHAGWAD GITA AND SOME CHARACTERS IN THE NOVELS OF ALBERT CAMUS

Certain characters in the novels of Albert Camus embody attitudes that can be meaningfully compared to the central teaching of the Bhagavad Gita, namely, action without attachment (nishkama karma), especially when considered in light of the indirect intellectual influence of his teacher cum friend Jean Grenier, who was familiar with and receptive to Indian philosophical ideas. The presence of such ideas within his formative intellectual environment allows for a plausible line of influence, not as direct borrowing but as a philosophical resonance shaping his ethical imagination. The closest figure in this regard is Meursault from ‘The Stranger’. Meursault lives without appeal to higher meaning, social conventions, or future-oriented justification; he acts, experiences, and accepts consequences with a stark immediacy. Although this is not the Gita’s disciplined and consciously realised detachment grounded in a cosmic order, there remains a structural similarity in his indifference to outcomes and external judgement. The crucial distinction, however, lies in the foundation: in the Gita, detachment emerges from insight into eternal reality as revealed by Sri  Krishna, whereas Meursault’s detachment arises from the absence of such metaphysical belief, rendering it an expression of existential clarity rather than spiritual knowledge.

A more compelling parallel may be found in Dr Rieux from The Plague, whose conduct more closely approximates the Gita’s ethic of duty. Rieux persists in treating the sick and resisting the plague despite knowing that suffering cannot be definitively overcome and that no ultimate victory is assured. His action is sustained not by hope of success or divine sanction, but by a sense of obligation intrinsic to the human condition. This bears a striking resemblance to the Gita’s teaching to Arjuna: to act according to one’s duty without attachment to the fruits of action. Given that such an ethical posture is relatively uncommon in the Western tradition outside certain Stoic strands, its appearance in Camus, mediated through an intellectual milieu shaped in part by figures like Jean Grenier, strengthens the case for an affinity with Gita-like thought. Finally, the figure of Sisyphus in The Myth of Sisyphus provides a symbolic culmination of this pattern. His endless labour, undertaken without hope of completion, reflects action entirely stripped of expectation, echoing in abstract form the Gita’s ideal of non-attached action. Yet, where the Gita resolves this discipline into transcendence and liberation, Camus deliberately refuses such closure, insisting instead upon immanence and defiant acceptance. Thus, while it would be overstated to claim direct doctrinal influence, the convergence of these character-types, combined with Camus’s intellectual proximity to thinkers acquainted with Indian philosophy, allows one to argue that the Bhagavad Gita forms part of the wider, indirect background against which his vision of action, detachment, and endurance takes shape.

 

Camus’s teacher and early mentor at the  University of  Algiers, Prof  Jean Grenier, was a figure of considerable intellectual breadth, whose writings reveal a sustained engagement with non-Western traditions, including Indian philosophy. In works such as Les Îles, Grenier reflects upon themes of detachment, inwardness, and the search for a form of truth that lies beyond the confines of conventional Western rationalism. His attraction to the Gita was not philological or systematic in the academic sense, but philosophical and existential: he was drawn to its emphasis on inner clarity, the renunciation of ego, and the ideal of action performed without attachment to its fruits, an ethic that resonated with his own contemplative disposition.

(Avtar Mota )

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ABHINAV CHATURVEDI : THE ENDURING LEGACY OF NANHE IN HUM LOG TV SERIAL

                                                                                 

                                                 ( Abhinav Chaturvedi and his family with Anupam Kher )

Abhinav Chaturvedi: The Enduring Legacy of Nanhe in Hum Log

 

The inaugural Indian television soap opera, Hum Log, was first broadcast on 7 July 1984 on Doordarshan, then the nation’s sole television channel. Its arrival marked a watershed in the evolution of mass media consumption in India, signalling a shift from the collective experience of 70 mm cinema to the more intimate domain of domestic television viewing. In doing so, it reconfigured the modes through which information and entertainment were mediated within everyday life.

At its core, Hum Log presented a nuanced portrayal of the aspirations and constraints of an Indian middle-class family. Characters such as Badki, Nanhe, Chutki, and Lajwanti rapidly assumed the status of cultural archetypes, reflecting recognisable social realities. The serial engaged with a range of pressing concerns; including alcoholism, gender discrimination, poverty, superstition, and career uncertainty, with a degree of sensitivity that was unusual for its time. Through figures such as Basesar, whose struggles embodied the destructive force of addiction, and Lajwanti, whose experiences reflected entrenched patriarchal norms, the narrative grounded its social critique in lived experience.

A distinctive feature of the programme was its concluding segment, in which the veteran actor Ashok Kumar addressed viewers directly. His reflective commentary, marked by wit and moral clarity, created a rare dialogic bridge between narrative and audience, extending the serial beyond representation into interpretation.

The conception of Hum Log is attributed to Vasant Sathe, then Minister for Information and Broadcasting. It was realised through the collaborative efforts of the writer Manohar Shyam Joshi and the director P. Kumar Vasudev, and drew structural inspiration from a Mexican television drama while remaining firmly rooted in the Indian socio-cultural context.

Rather than functioning as mere entertainment, Hum Log represented an early and significant moment in socially engaged television storytelling in India. Its distinction lay not only in its thematic concerns but also in the authenticity of its characterisation and performance. The writing endowed the narrative with emotional depth and social resonance, while the ensemble cast rendered its world with a degree of realism that encouraged viewers to recognise their own lives within it. The serial thus fostered an intimate mode of spectatorship in which audiences did not simply observe but meaningfully engaged with the narrative.

                                                                         

( The Hum Log TV show Cast )

Within this framework, the character of Nanhe, portrayed with notable naturalism by Abhinav Chaturvedi, emerges as a particularly significant figure. His progression from an unreflective and dependent youth to a more self-aware and responsible individual constitutes one of the most compelling narrative arcs in early Indian television. Initially marked by hesitation and a reluctance to assume responsibility, Nanhe gradually confronts the pressures of expectation and uncertainty, leading to moments of conflict that underscore the psychological realism of his character. What renders Nanhe memorable is the gradual and unforced nature of his development. His transformation is neither abrupt nor idealised; instead, it unfolds through experience, introspection, and an increasing awareness of familial and social obligations. By the narrative’s conclusion, he does not embody exceptional success, but rather a quieter form of maturity defined by resilience and self-understanding. In this respect, his journey encapsulates a central insight of Hum Log: that personal growth is inextricably linked to struggle. Nanhe was the younger son in the family, an aspiring cricketer and one of the most loved characters of the show.

                                            

                     ( With Rakesh Bedi ) 

The enduring significance of Hum Log lies in its commitment to representational honesty and its refusal to treat storytelling as mere escapism. Through the combined efforts of its creators and performers, it became a shared cultural reference point, shaping early television discourse in India and leaving a lasting imprint on collective memory.

Actors such as Abhinav Chaturvedi belonged to the formative era of Doordarshan, when widespread recognition was not always accompanied by sustained institutional opportunities. In the absence of continuity within mainstream cinema, many transitioned into parallel or behind-the-scenes roles. Chaturvedi himself did not withdraw entirely from the field but moved away from regular acting, pursuing a more diversified and comparatively understated career across media and related creative domains.

( Avtar Mota )

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ON THE IRREPARABILITY OF INJURED DIGNITY IN HUMAN RELATIONSHIPS

                                                                          

                                                               (AI built image )

On the Irreparability of Injured Dignity in Human Relationships

Human relationships, whether familial, professional, or social, are neither self-sustaining nor static; they require continuous cultivation through restraint, reciprocity, and mutual regard. When such maintenance is absent, or when a relationship is actively compromised through injudicious conduct, it does not merely weaken but may give rise to enduring forms of disutility, psychological, moral, and relational in nature. As Aristotle observed, “friendship is a slow-ripening fruit,” suggesting that what is gradually built may be abruptly undone.

A particularly injurious form of relational breakdown arises from public humiliation. Unlike private discord, which may be contained and subsequently resolved, public insult introduces an element of exposure that transforms a personal grievance into social degradation. The injury extends beyond the immediate exchange; it implicates dignity, reputation, and self-worth. In such cases, the memory of the incident acquires a durable and enduring quality, reinforced not only by what was said but by the presence of witnesses and the implicit erosion of standing. The durability of any relationship depends fundamentally upon trust, respect, and emotional security. Yet these foundations may be dismantled in a singular moment of unrestrained anger or ego-driven expression. Words spoken in haste often outlive their immediate context, assuming a permanence that far exceeds their intention. As William Shakespeare suggests in Othello, the loss of one’s good name constitutes a deeper injury than material loss. Public insult, therefore, is not merely an emotional disturbance but a form of reputational harm with lasting consequences.

The metaphor of a bridge remains instructive. A bridge functions not merely as a connector but as a structure dependent upon internal coherence. When its supports weaken, collapse becomes inevitable. Similarly, when respect and sincerity are displaced by ego and anger, the relational structure fails. What follows is not gradual erosion but structural disintegration.

It is often assumed that time possesses a restorative capacity. However, in deeply fractured relationships, time may instead consolidate distance. With advancing age, individuals may seek to reconstitute severed ties, sometimes motivated as much by vulnerability or isolation as by genuine reflection. Yet reconciliation cannot be grounded solely in the altered needs of one party. For the aggrieved individual, particularly one subjected to unjust public humiliation, the relationship may have effectively concluded at the moment of rupture. The memory of the affront becomes intertwined with self-respect, rendering re-engagement, in the absence of commensurate restoration of dignity, deeply problematic. This position aligns with the moral philosophy of Immanuel Kant, who emphasised that human beings must be treated as ends in themselves. Where dignity has been publicly compromised, the relational bond is not merely weakened but fundamentally altered. In such circumstances, attempts at reconciliation, however courteous in form, may fail to address the underlying moral injury. Trust, moreover, cannot be retroactively imposed. It is cultivated through consistent conduct and remains inherently fragile. Once compromised at a fundamental level, particularly through acts that undermine dignity, it rarely returns to its original condition. Superficial gestures, including polite discourse or belated apologies, may create an appearance of civility but seldom reconstruct the substantive bond.

Non-maintained relationships thus frequently culminate in asymmetry. One party may seek restoration, while the other, having internalised the rupture, perceives no residual purpose in renewal. What one construes as reconciliation may be regarded by the other as an unwarranted reopening of a resolved past. In conclusion, relationships demand not only continuity of interaction but constancy of regard. Neglect, compounded by moments of unrestrained conduct, undermines their foundational principles. Where such conduct entails public and undeserved humiliation, the rupture may be definitive. In such instances, subsequent efforts at repair, however earnest, may encounter not a weakened structure but the absence of any viable foundation upon which reconstruction might occur.

 

(Avtar Mota )

 

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